William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
William Miller añetegua iñepyrũmby rehegua oñeñotỹ kuri pe irundy ñemoñare Adventismo ryepýpe. Umi añetegua iñepyrũmby rehegua ñemyatyrõ oñemoĩ porã hína pe mokõiha iképe, ha ojehechauka jey jey hag̃ua Biblia ha Espíritu de Profecía-pe mba'éicha Tupã ára pahápegua tavayguakuéra rembiaporãrã. Miller képe ojehechauka mba'éicha pe kuimba'e cepíllo yvy rehegua omyatyrõ jey ramo umi joya, umíva overáta kuarahygui pa’ẽvéva diez jey.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Pe marco oiporavóva Miller ojejapo oñemyesakãvo mokõi pokatu ohundiha rehe: paganismo ha upéi papalismo; ha apóstol Pablo rembikuaauka Tesalonicenses mokõiha kapítulope ome’ẽ Miller-pe pe pytuha omoñepyrũ hag̃ua hembiapo renda. Upépe Pablo ohechauka Roma pagana ojoko hague papadope anítei hag̃ua opu’ã pokatúpe, peve Roma pagana oñemboguejy térã oñemboyke. 2 Tesalonicenses-pe avei, Pablo ome’ẽ pe pytuha Future for America marco-pe g̃uarã, omoĩrõ guare “kuimba’e angaipa rehegua” pe kapítulope ojehechaukaha avei mburuvicha guasu ramo omomba’eguasúva ijehe, Daniel kapítulo once-pe, ha versíkulo treinta y seis-pe.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Tekotevẽiterei jahechakuaa hag̃ua mba’éichapa pe arandu jehepyme’ẽ ojoajúkuri hag̃ua peteĩchaite Pablo testimónio ndive Tesalonicenses mokõiha kapítulope, mokõivéva pe ángel peteĩha ha pe mbohapyha ñemongu’épe. Araka’e ipaha ára-pe, ary 1798-pe, ha avei ary 1989-pe, Daniel kuatiañe’ẽ ojeipe’ákuri, ha upéicha oñepyrũ peteĩ tembipuru mbohapy jeku’e rehegua. Pe jeporavo térã prueba rape akóinte ogueru mokõi atýpe umi omomba’éva Tupãme umi tembiasakuepe ojeipe’ahápe Daniel kuatiañe’ẽ. Tekotevẽiterei jahecha Pablo jehaipyre pe arandu jehepyme’ẽ reheve ipaha ára-pe, pórke upe kapítulope voi Pablo oñe’ẽ ñemomarandúvo umi ndojapóivape pe “añetegua mborayhu” ñemoneĩ, ohupytytaha Tupãgui mbotavy guasu. Pe mbotavy guasu ha’e upe oguahẽva umi hekoañávape Daniel kapítulo doce-pe, umi omboykévape pe arandu jehepyme’ẽ. Mokõive tembiasakuépe pe mbotavy guasu ohechauka porãvéva, tekovépe, Adventísmo rehe.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pe ohecháva mba’e ojekuaáva guýpe, omoñe’ẽva opa tapicha korasõ, he’i umi oguerekóvagui tuicha tesape: ‘Ndohasái jehasa asy ni opyta ñemondýipe hikuái iñemarangatu’ỹ ha ijespiritu rembiasakue vai rehe.’ Añetehápe, ha’ekuéra oiporavo hikuái tape kuéra tee, ha iñángakuéra ovy’a umi mba’e jeguaruete ojejapóvape. Ha che avei aiporavóta iñembotavýva kuéra, ha amoĩta hi’ári umi mba’e okyhyjéva hikuái; pórke aha’óramo, avave nombohováiri; añe’ẽramo, nohendúi; ha ojapo ivaíva che resa renondépe, ha oiporavo upe che ndavy’ái hague hese.’ ‘Tupã omondóta hi’ári kuéra mbotavy guasu, ogueroviá hag̃ua peteĩ japu,’ pórke ‘ndoipotáigui añetegua mborayhu, ikatu hag̃uáicha ojesalva,’ ‘ha ovy’a vaekue tekojoja’ỹme.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Mbo'ehára yvagapegua oporandu: ‘Mba'e ñembotavy ipu'akavéva ikatu ombotavy pe akãgui ko’ãicha hag̃ua: reimo'ã reguapyha pe fundamento añeteguápe ha Tupã omoneĩha ne rembiapo, ha añetehápe katu rejapo heta mba'e ko yvy arapokõindy rembipota rupive ha repeka Jehová rovake? ¡Aníkena, peteĩ tuicha ñembotavy ningo upéva, peteĩ ñembotavy porãite omohendáva akãnguéra, umi kuimba'e peteĩ jey oikuaa va'ekuépe pe añetegua, ombyavy vove Tupãrayhu rehegua jehechauka pe espíritu ha ipokatu rendaguépe; ha oñemoĩ ramo hikuái iplátava ha hetave mba'e oguerekóva ha ndoikotevẽiha mba'eve rehe, ha añetehápe katu oikotevẽmbaite opa mba'ére.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Tupã ndopytuvéi iñeñandu hag̃ua umi hembiguái jeroviapýva rehe, umi oñangarekóva ijao hag̃ua ky’a’ỹre. Ha heta oĩ osapukáiva: ‘Py’aguapy ha tekorosã,’ ha ñehundi pya’e oguahẽma hese kuéra. Ndahupytyriramo ñembyasy añetetéva, ndahumíldaramo kuimba’ekuéra ikorasõ kuéra peteĩ confesión rupive ha nohendáiramo pe añetegua oĩháicha Jesúspe, araka’eve ndoikemo’ãi yvágape. Oiko vove ñemopotĩ ñande apytépe, ndaiporimo’ãvéima ñañeno hag̃uáicha py’a guapýpe, ñañemomba’eguasu ja’évo ñande ricoha ha heta mba’e jarekóva, ha mba’eve ndofaltaiha ñandéve.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Máva ikatu hekoitépe he’i: ‘Ore óro ojeha’ã tata rupi; ore ao katu ndopytai ko yvy arigua ky’águi’?” Ahecha ore Mbo’ehára ohechaukaha umi ao hérava tekojoja rehegua. Oipe’ávo umíva, ohechauka hesakã hag̃uáicha pe ky’a oĩva guýpe. Upéi he’i chéve: ‘Nderehechái piko mba’éichapa oñemomba’eguasúpe omo’ã hikuái iñaky’a ha ikangy ipypegua heko? “Mba’éicha piko pe táva jeroviaha ojepoi peteĩ kuña reko vaívape!” Che Ru róga ojapo peteĩ ñemuha róga, peteĩ tenda upégui osẽva’ekue pe Tupãgua presencia ha gloria! Ko mba’ére oĩ kangy, ha ndojejuhúi mbarete.’” Testimonios, volumen 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Adventismo ha’e va’ekue “táva jerovia hag̃ua” omombe’úrõ guare pe Sapukái Pyharepytegua 1844-pe. 1863 peve, oñepyrũ pe tembiapo omboykévo umi “pyenda” oñemopyenda va’ekue William Miller ministerio rupive. Oñepyrũ rire omboyke umi añetegua pyendapyrã, upéicha rupi oñomo’ãvo umívape ita jeguaka gua’u ha viru gua’u reheve, ha’ekuéra omopu’ã hína kuri peteĩ pyenda pyahu. Umi oñepyrũ va’ekue, omotenonde va’ekue ha ko’ág̃a peve omonguatáva upe tembiapo, ojehechauka Espíritu de Profecía jehaípe “umi oguerekóva’ekue tesape guasu” ramo.
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
Pe “mba’e resakã tuicha” peteĩ jey oguerekova’ekue, ojehechauka Miller-pe oñemongéra va’ekuépe umi ita jeguaka ryru’ípe, Miller omoĩva’ekue peteĩ mesa ári, iñkoty mbytépe, ha omimbi hag̃ua “kuarahýgui” jepe hesakãvéva. Pe pasáhe oñeñe’ẽ ramóva Sister White ombojoaju hag̃ua, “umi oguerekova’ekue mba’e resakã tuicha”, ha katu “oiporavo hikuái tape oipotáva.”
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
Haʼekuéra oiporavo peteĩ tape pyahu ary 1863-pe. Haʼe heʼi heseha “peteĩ ñembotavy oguerohorýva, ojagarráva apytépe umi akãgui kuimbaʼekuéra peteĩ jey oikuaa vaʼekue pe añetegua, ojavy jave hikuái pe tekoporã marangatu raʼãnga rehe, omoĩ hag̃ua pe espíritu ha ipokatu rendaguépe; ha oimoʼã jave hikuái hikuáiha ipirapire hetáva ha mbaʼe porãme oñembotuicháva ha ndotekotevẽiha mbaʼeve, ha añetehápe katu oikotevẽ opa mbaʼe rehe.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Ha’e kuña ohechauka hína pe estado laodicéape oĩva, pe ha’e ha iména ohechakuaava’ekue oiko hague ary 1856-pe. Upéi ojeprova chupekuéra siete ary pukukue, ha katu ndohasái pe prueba ary 1863-pe, ha oñepyrũ omopu’ã pe fundamento japu oguerúva pe ñembotavy mbarete ojejuhúva Pablo ñe’ẽ marandu ñe’ẽmondópe Tesalonicenses-pe. Pablo ñe’ẽ ñemomarandu Tesalonicenses-pe ha’e peteĩ ancla pe movimiento-pe g̃uarã iñepyrũrã ha ipahápe Adventismo-pe, ha ojuehe peteĩchaite Miller kérape, ombohováiva mokõivéva Adventismo ñepyrũ ha ipaha. Ikéra ohechauka pe tembiapo ojeguerujey hag̃ua umi joya ypykue añeteguáva oñemohu’ã vove, umi añetegua osẽ porãta pa aryve hesakãveha ypy guive osẽ ramo guare Midnight Cry-pe Adventismo ñepyrũme. Mba’éicha piko ikatu oñentende Miller remimo’ã ko’ág̃a hesakãveha, umi ára ha’e raẽ ohechakuaa haguéicha pe añetegua?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Oĩ heta añetegua ojehechauka hag̃ua mokõi kuatia marangatu Habacuc capítulo mokõihápe. Umi añetegua ojehechauka vaʼekue Miller képe ita jeguakarãicha, ipahápe oñemyatyrõ jeýta hag̃ua ára pahápe, sapyʼami Pe Sapukái Pyhare Mbytegua mboyve. Umi ita jeguakarã guaʼu oguerasáva okẽ ovetã rupi Miller képe, ohechauka mokõivéva umi mboʼepy japu oñemoinge vaʼekue Adventismo-pe oñemopuʼã hag̃ua peteĩ pyenda japu, ha avei oñemokañy hag̃ua pe pyenda añetegua; ha upéicha avei ohechauka umi ndohejáiséivape umi mboʼepy japu omoheñóiva pe pyenda japu. “Pe ára ha ára” haʼe vaʼekue pe ancla oguerekóva William Miller rembiasakue añetegua omoĩva pe pyenda ypykue, ha ára pahápe “pe ára ha ára” ohechauka ndahaʼéi paganismpente, Miller oikuaa porã haguéicha, síno haʼe pe símbolo pe rebellión omoheñóiva pe pyenda japu.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
La Biblia, pe Espíritu de Profecía ha pe historia opaite otestifika porã pe aravo juicio rehegua sapukái 1798 guive 1844 peve, hague pe marandu ojejuhu ha oñemombe’u va’ekue William Miller rupive. Upévare pe ku’e ohenói Millerita movimiento. Lógicamente, oñemboyke hag̃ua upéva movimiento ha’e oñemboyke hag̃ua pe tesape ojeheñóiva’ekue 1798-pe, Daniel ohechakuaa va’ekue peteĩ jeikuaa ñemomba’eve ramo.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Isaías oñeʼẽ Efraín kaʼu rekovekuéra rehe, ha omombeʼu umi kaʼu haʼeha umi kuimbaʼe ñembohoryhára oguerekóva poguýpe Jerusalén retãygua. Isaías heʼi porã ndahaʼeiha oñembokaʼúva vino añeteguáre, síno vino espiritual rehe. Vino espiritual Biblia-pe haʼe doctrina añetegua térã japu, pe contexto rehehápe. Umi kaʼu Efraín pegua okaʼu doctrina japu rehe, ha upéva hína Babilonia vino, ojehechaukaháicha Tiro kuña rekovéva rupive capítulo diecisiete-pe, Apocalipsis-pe, ha Belsasar rupive ipahápe pyharegua vyʼarãme.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Isaías ohechauka umi mba’e vai oúva ka’u reko espiritual-gui, oguahẽva umi kuimba’e ñembohoryhára oisãmbyhývape Jerusalén retãygua.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Pejejoko pene retãme ha peñemondýi; pesapukái ha pesapukái: oka’u hikuái, ha ndaha’éi víno reheve; oñesỹi hikuái, ha ndaha’éi kaguy mbarete reheve. Ñandejára niko omboguejy pende ári peteĩ oke pypuku espíritu, ha omboty pende resa: umi maranduhára ha pende ruvicha kuéra, umi techahára, chupekuéra ojaho’i. Ha opa visión oiko peẽme guarã peteĩ kuatiañe’ẽ oñembotýva ñe’ẽicha, ome’ẽva hikuái peteĩ iñarandúvape, he’ívo: Emoñe’ẽna kóva, ajerure ndéve; ha ha’e he’i: ndaikatúi, oñemboty rupi. Ha upe kuatiañe’ẽ ome’ẽ hikuái pe ndoikuaáivape omoñe’ẽ hag̃ua, he’ívo: Emoñe’ẽna kóva, ajerure ndéve; ha ha’e he’i: che ndaikuaái amoñe’ẽ. Upévare Ñandejára he’i: Ko tetã oñemboja cherehe ijuru reheve, ha iñembyte reheve chemomba’e guasu, ha katu omomombyry ikorasõ chugui chehegui, ha chekyhyje hese kuéra oñembo’e umi kuimba’e rembiapoukapy rupive: upévare, péina ápe, ajapóta ko tetã apytépe peteĩ tembiapo hechapyrãva, peteĩ tembiapo hechapyrã ha peteĩ mba’e oñemondýiva hag̃ua: umi iñarandu arandu kuéra arandu okañýta, ha umi iñakãguapyva kuaapy oñemo’ãta. Toikove asy umi oñeha’ãva omokañy hag̃ua ipypuku hag̃uáicha iñe’ẽ ñemigua Ñandejáragui, ha hembiapo oĩ pytũmbýpe, ha he’i: Máva piko ñande recháta? ha máva piko ñande kuaáta? Añetehápe, pende rembiapo pembojere vaipa hag̃uáicha oñeñandu va’erã ñai’ũ ñembyapoha pópeguáicha: piko pe tembiapo he’íta pe ojapóvape: Ha’e ndojapói cherehe? térã pe mba’e oñemoheko pyre he’íta pe omoheko va’ekuépe: Ha’e ndorekói arandu? Isaías 29:9–16.
Sister White quotes these verses and then adds:
Hermana White ohechauka koʼã versíkulo ha upéi omoĩve:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Ko mba’e oĩva ko’ápe oñembotýta. Oĩ umi ndoñemomichĩiva ikorasõ Tupã renondépe, ha ndoikoseiva hekojoja hag̃uáicha. Oñomi hikuái umi hembipota añeteguáva, ha opyta joajúpe ángel ho’áva ndive, pe ohayhúva ha ojapóva japu. Pe enemigo omoĩ ijespíritu umi kuimba’ére ikatúva oiporu ombotavy hag̃ua umi oĩva peteĩhendápe pytũmbýpe. Oĩ va’ekue ohupyty hag̃uáicha pe pytũmby oguerekóva pu’aka, ha omboyke hína pe añetegua hag̃ua jejavy. Pe ára profecía ohechaukáva oguahẽma. Jesucristo ndojekuaái. Jesucristo ha’e chupekuéra peteĩ mombe’ugua’u. Ko yvy rembiasakue ko etapa-pe, heta ojapo kuimba’e ka’úvaicha. ‘Pebyta pendejehe, ha peñemondýi; pesapukái, ha pesapukái; oka’u, ha katu ndaha’éi víno rehe; oguĩñy, ha katu ndaha’éi kaguy mbarete rehe. Ñandejára niko ohẽma pende ári pe kesu pypuku espíritu, ha omboty pende resa. Umi proféta ha pende ruvicha kuéra, umi ohecháva, chupekuéra ojaho’i.’ Peteĩ ka’u espiritual oĩ heta ári, umi oimo’ãva ha’eha hikuái pe tavayguakuéra oñemopu’ãtava yvate. Ijerovia religioso ha’e peteĩchaite pe ojehechaukáva ko Escritura-pe. Ipu’aka guýpe, ndaikatúi oguata porã. Ojapo tape karẽ hekoapykuépe. Peteĩ ha upéi ambue, oguĩñy oho ha ou. Ñandejára oma’ẽ hesekuéra tuicha poriahuverekópe. Pe tape añeteguáva ndoikuaái kuri. Ha’ekuéra hína arandupy rehegua ñemohendaha, ha umi ikatúva ha iva’erã kuri oipytyvõ, peteĩ tesay espiritual hesakã rupi, ha’ekuéra voi oñembotavy, ha omombarete peteĩ tembiapo vai.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Ko'ã ára paha paha pahápe oikóva ojekuaaukátava pya'eite. Ko'ã añetegua'ỹ espiritualista ñembotavy ojehechakuaávo mba'épa añetépe hikuái, —aña espíritukuéra rembiapo kañymby—, umi oikeva'ekue ipypekuéra ojoguáta kuimba'épekuéra iñakãngue okañývaicha.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
Upévare Ñandejára he’i: “Ko tetãgua oñemboja che rehe ijuru hag̃uáicha ha hẽmbegue rupive che momba’e guasu, ha katu omomombyryiterei ikorasõ chehegui; ha cherehe kyhyje orekóva niko yvypóra rembiapoukapy oñembo’éva añoite. Upévare, péina ápe, ajapóta ko tetã apytépe peteĩ tembiapo hechapyrãva, peteĩ tembiapo hechapyrã ha peteĩ mba’e omondýiva; pórke iñarandúva kuéra arandu oñehundíta, ha iñakãguapýva kuéra entendimiento oñemokañýta. Ái umi oñeha’ãvape omokañy pypuku hag̃ua Ñandejáragui iñe’ẽme’ẽ, ha hembiapokuéra oĩ pytũmbýpe, ha he’i: Máva piko ñande recháta, ha máva piko ñande kuaáta? Añetehápe, pene rembojere hag̃ua opa mba’e oñemoĩta ñai’ũ ñapohare popegua ramo; pórke pe tembiapo piko he’íta upe ojapóvape: Nde ndajapói chéve? térã pe mba’e oñemoheñóiva piko he’íta upe omoheñóivape: Ndaikatúi arandu hag̃ua?”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Ojechauka chéve ñande jehasakuépe rohasa hague ha jahasaha ko mba’e rekoite. Kuimba’ekuéra oguerekóva’ekue tesakã guasu ha privilehio hechapyrãva ojapyhy umi tendota ñe’ẽ, umi oimo’ãva ijehe aranduha, umi Ñandejára tuicha ojerovia hag̃ua ha ohovasava’ekue, ha katu ha’ekuéra ojeipe’a Tupã po guive ha omoĩ ijehekuéra enemigo aty apytépe. Yvy tuichakue oñemyenyhẽta japu porãramoguáicha ojoguáva rehe. Peteĩ yvypóra akã, ogueroviáva ko’ã japu, omba’apóta ambue yvypóra akã rehe, umi omoambuéva’ekue Tupã añetegua rehegua testimónio hepyetéva peteĩ japu-rõ. Ko’ã kuimba’e oñembotavýta ánhel ho’ava’ekue rupive, ha tekotevẽramo jepe opyta haguã ñangarekoha jeroviaha ramo, oma’ẽ porãvo ánga rehe, umi omombe’u hag̃uáicha iporã hag̃uáicha iñangareko rehe. Ha’ekuéra oityma iñorairõ rembiporu, ha ohendu espíritu ombotavýva ñe’ẽ. Omboguepa Tupã consejo mbarete, ha omboyke Iñe’ẽmondo ha Iñembo’e ha’e hag̃uáicha, ha añetehápe oĩ Satanás ykére, ohendúvo espíritu ombotavýva ha añáretã mbo’epy.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ka’u vevúi espiritual oĩ ko’ág̃a yvypóra ári, umi ndoikuaáiva’erãicha ijerére oiko hag̃ua umi kuimba’e mbarete ñemboy’u poguýpe guáicha. Tembiapo vai ha tekojoja’ỹ, ñembotavy, japu ha ñemboguata tekojoja’ỹ rehegua omyenyhẽ ko yvy, pe mburuvicha opu’ã vaekue yvágape oĩva’ekue mbo’epy he’iháicha.”
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Ojehuvopyrã oñemboyke jeýta. Ikatúta amombeʼu mbaʼépa oikóta pyaʼe hag̃uápe, ha katu gueteri ndahaʼéi ára. Omanómava raʼangakuéra ojehechaukáta, Satanás rembiapo ñembotavypópe; ha heta oñembojoajúta pe ohayhúva ha ojapóva japu ndive. Añeʼẽ ñande puévlope ñemomarandu hag̃uáicha, ñande apytépe voi oĩta oĩva ojei vaʼerã jeroviágui, ha ohenduta espíritu ombotavývape ha añárete remimboʼérape, ha hesekuéra rupi añetegua oñeñeʼẽvaíta vai hag̃uáicha.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Opaite maranduhára kuéra, Isaías ha Hermana White jepe, ohechauka hína ára pahápe. Ko'ã árape Adventismo ruvichakuéra “oĩ porãite Satanás ykére, ohendúvo ánga ombotavýva ha añá rembiekuaa.” Hermana White omoĩ peteĩ marandu ára oútava rehegua he'ívo: “Ko'ã ñembotavy espiritista ojehechakuaávo mba'éichapa añetehápe hikuái,—aña angakuéra rembiapo kañymby,—umi oike va'ekue ipypekuéra ojoguáta kuimba'épe operde va'ekuépe iñakã.” Adventismo ruvichakuéra ojoguáta kuimba'épe operde va'ekuépe iñakã, umi ára pahápe rembiasápe, ijaka'upy ojehechaukávo ha'eha “aña angakuéra rembiapo kañymby.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Oĩ ojeipe’áva umi kuimba’e ñembohoryhára rembiapo, umi oisãmbyhýva tavayguakuérape Jerusalénpe ára pahápe. Upéva ojehechauka Miller kerayvotýpe, Miller oñembo’e rire ha upéi peteĩ okẽ ojepe’a ramo. Upéva oiko mboyve’imi ha’e omboty hag̃ua hesa sapy’ami, ohechauka hag̃ua pe ipahaite pe proceso ñemboguata rehegua umi cien cuarenta y cuatro mil rehe. Pe ojepe’a peteĩ okẽ ohechauka peteĩ dispénsasion ñemoambue, ha upe jave pe movimiento Laodicea pe ángel mbohapyha rehegua ojere pe movimiento Filadelfia pe ángel mbohapyha reheguápe.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Pe pasáhe Isaíaspe oĩ peteĩ mbykymi resumen tembiapo vai rehegua umi ka’u oĩva Efraínpe, ha’éva umi kuimba’e “oñembo’y va’erãmo’ãva ñangarekoha jeroviaha ramo.” Pe resumen oñemombe’u kóicha: “‘Añetehápe penejere hag̃ua opa mba’e iñakãva’erãicha ojehecháta ñai’ũ ñembiapohárape guáicha; mba’éicha piko pe tembiapo he’íta upe ojapóvape: Nde nerejapói chéve? térã pe mba’e oñembohekopyréva he’íta upe omoheko hag̃ua: Ndoikuaái mba’eve?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Míller remombe’u hag̃ua “pe ára ha ára” rehe, taha’e pe tupã’ỹ rehegua religión térã Roma pagána, ipahápe ha’e peteĩ techaukaha Satanás rehegua; Satanás ha Roma pagána mokõivéva ningo ojehechauka pe dragón ramo.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upéicha, pe mbói guasu, tenonderãite, ohechauka hag̃ua Satanáspe, ha mokõihápe, ha’e peteĩ símbolo Roma pagánagui.” The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Oñe’ẽvo umi kuimbaʼe oguerekóva mburuvicha guasu Jerusalénpe ára pahápe rehe, Hermana White he’i: “Oĩ oĩva ohupytýva pytũnguýpe oisãmbyhýva opa rupi, ha omoĩva pe añetegua ykére jejavy rehehápe. Pe ára marandu hag̃uã ymaite guive profecía rupive ohechaukáva og̃uahẽma. Jesucristo noñentendéi. Jesucristo ha’e chupekuéra peteĩ mombe’ugua’u.” Ary 1901-pe, peteĩ mburuvicha Adventismopegua Alemániagui oñepyrũ omoinge Protestantismo apóstata remiandu japu “pe ára ha ára pegua” rehegua kuatia Daniel-pe. Upéva he’ise “pe ára ha ára pegua” ohechauka Cristo rembiapo tupaópe, térã ambue mba’e upéicha joguáva. Ha’e “ambue mba’e upéicha joguáva” oĩ haguére heta énfasis iñambuéva oñemoĩva upe japu ári pe tembiasakue ouva’ekue 1901 rire pukukue, ha umi jehecha japu akóinte ogueru peteĩ ñemohu’ã: “pe ára ha ára pegua” ohechauka algún tipo Cristo rembiapo rehegua.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Pe “continuo” rehegua mbo’epy, Miller ohechakuaa vaʼekue peteĩ taʼãnga satánica ramo, ára paha Adventismo-pe, haʼe peteĩ símbolo Cristo rehegua. Oñemoingérõ guare ary 1901-pe, saʼieterei omoneĩ vaʼekue pe jehecha “continuo” haʼeha peteĩ símbolo Cristo rehegua, ha ndahaʼeiha peteĩ símbolo Satanás rehegua; péro ary 1930-kuéra peve, pe “continuo” rehegua mbo’epy ryruete, Miller oguenohẽ vaʼekue añetegua ykua guive ojejuhúva 2 Tesalonicenses, capítulo mokõi-pe, oñemboyke, ojejapo haguéicha “siete tiempos” Levítico 26-pe guare oñemboyke haguéicha ary 1863-pe. Oimehápe pe tembiasakue ryepýpe, ary 1863 guive ary 1930-kuéra peve, Adventismo omoambue mburuvichakuérape, ndoikuaái hag̃uáicha upéva.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Hermanokuéra, ahecha pene mba’e vaiete, ha jey avei aporandu: peẽ pejejavyva piko pejapo mba’eve peheko hag̃ua pe ivaíva? Ánga oĩ ikatúva oñepysanga hikuái tape rehe, oguatávo pytũmbýpe, peẽ ndapejapói rupi tape porã pene pykuérape g̃uarã. Peẽ peĩramo jerovia oñemoĩva pende pópe rupi, añembo’e peẽme kyre’ỹve hag̃ua, pende ánga tee rehehápe ha umi oma’ẽva pende rehe mboguatarãicha rehehápe, peñembyasy Tupã renondépe opa jejavy pejapova’ekue rehe, ha pe’ẽ hag̃ua pene rembiavy.”
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Reime’ẽramo nde py’a hatãha, ha py’aguasúpe ha ndejehegui porãramo nderehechaukái nde faltakuéra, rehejáta hag̃ua reĩ hag̃ua Satanás tentasión guýpe. Ñandejára ohechauka jave ndéve nde jejavykuéra ha nde ndereñemoambuéi térã ndereconfesái, iprovidénsia nderegueraháta upe yvy ári jey ha jey. Rehejátata rejapo hag̃ua jejavy peteĩchagua, reseguíta nderekoi hag̃ua arandu, ha rehenóita angaipa hekojojaha, ha tekojoja angaipaha. Heta ñembotavy ko’ã ára pahápe oñemomba’evétava nderojeréta, ha remoambuéta nde ruvicha, ha ndereikuaamo’ãi rejapohague upéicha.” Review and Herald, 16 de diciembre de 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Umi kuimbaʼeva oguerekóva pokarẽ Jerusalén retãyguáre, haʼéva kuimbaʼe “jeroviapy renda peguápe”, “henóita angaipa tekojoja ha tekojoja angaipa”, ha “Añetehápe pene mbaʼe mbojere pype ojehecháta ñaiʼũ ñapohára mbaʼerãguáicha; piko tembiapo heʼíta upe ojapóvape: Nde nderejapói che? térã pe mbaʼe oñemoheñóiva heʼíta upe omoheñóivape: Ndoikuaái mbaʼeve?” Pe puʼakáva ñemoĩmeʼẽ jevýpe, Adventismo rembiasakue irundy ñemoñare pukukue javeve, umi oĩva jeroviapy renda peguápe omoambue mburuvichakuérape, ha ndoikuaái upéva. Ndoikuaái, pórke iñakãhatãhápe ha tapiaite omboyke kuri hikuái umi mbaʼe ohechaukáva ijejavykue. Upe ñemoĩmeʼẽ jevýpe “opaíta iñarandu umi iñarandúva remikuaa, ha oñemokañýta umi iñentendídova kuaapy.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Ombojerevéta mba’e opa mba’e, ha ohenóita pe angaipa tekoporã, ha pe tekoporã angaipa. Pe símbolo ko ñemopu’ã rekovai rehegua ha’e pe doctrina “pe ára ha ára rehegua”, upéva Miller-pe guarã ha’e va’ekue peteĩ símbolo satánico, ha ko árape Adventismo ohechakuaa upéva Cristo símbolo ramo. Pe mba’e yma guare ha’ékuri pe ancla omopyendáva William Miller rembiaporã profético ryepýpe pe marco, ko’ág̃a oiko peteĩ símbolo umi kuimba’e oñembohoryva’ekue ka’u rehegua oisãmbyhýva Jerusalén tavayguakuérape. Pe simbolismo ojoajúva “pe ára ha ára rehegua” ndive, Daniel kuatiañe’ẽme, omimbi va’ekue kuarahyicha hesakã porãvo Miller ryru guýpe Adventismo ñepyrũme; ha ipahaitépe, umi ára pahápe, upe añetegua omimbi pa jey hag̃ua, pórke papapy pa ha’e peteĩ símbolo peteĩ prueba rehegua, ha Israel yma guarépe pe décima prueba ha’ékuri pe prueba paha.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Fariséo moderno-kuéra “omoirũ” “Cristo rembiapokue” “agénsia satánika-kuérape”, ohechakuaa hag̃ua paganísmo ha’eha “Tupã pokatu marangatu.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Fariseokuéra opeka vaʼekue Espíritu Santo rehe. Iñeʼẽkuaa oipuru hag̃ua ombyai hag̃ua Yvy arigua Redentórpe, ha pe ánhel ohaiha omoĩ iñeʼẽngue kuatiakuéra yvagapeguápe. Haʼekuéra ombojaʼo hag̃ua tembiapo satanikokuérape pe poder marangatu Tupã mbaʼe, ojehechaukáva Cristo rembiapokuérape. Ndikatúi omboyke Hembiapo hechapyrãva, térã omoĩ umi mbaʼe káusare tekove arigua rupive, upévare heʼi hikuái: ‘Koʼãva ningo Aña rembiapokue.’ Jeroviapyʼỹme oñeʼẽkuri Tupã Raʼýre peteĩ yvypóraicha. Umi tembiapo pohãnohára ojapóva henondépe, tembiapo avave yvypóra ndojapóiva ni ndaikatúiva ojapo, ohechauka vaʼekue Tupã pokatu; ha katu haʼekuéra omoĩ Cristo-pe oñemoirũ hag̃uáicha añaretã ndive. Akãhatã, pyʼaro, ha pyʼahatã, odesidi vaʼekue omboty hag̃ua hesa opaite prueba renondépe, ha péicha ojapo hikuái pe angaipa ndojehejaivaʼekue.” Manuscript Releases, volúmen 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Ñambosigue hag̃ua ñaneñemoĩporãme pe kuaapy okakuaáva rehe, ojeipe’ava’ekue ñembotyha pe ánhel peteĩha rembiapópe, pe artíkulo oúvape.